TRV
“The Parable of the Wedding Feast”· Matthew 22:1–14
Translation
King James Version
But they made light of it, and went their ways, one to his farm, another to his merchandise:
Complete Jewish Bible
But they weren't interested and went off, one to his farm, another to his business;
Berean Standard Bible
But they paid no attention and went away, one to his field, another to his business.
American Standard Version
But they made light of it, and went their ways, one to his own farm, another to his merchandise;
World English Bible Messianic
But they made light of it, and went their ways, one to his own farm, another to his merchandise,
Geneva Bible (1599)
But they made light of it, and went their wayes, one to his farme, and another about his marchandise.
Young's Literal Translation
and they, having disregarded it , went away, the one to his own field, and the other to his merchandise;
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Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Rightly has the Father already made this wedding, because this eternal union and espousal of the new body is already perfect in Christ.
Or; The servants who were first sent to call them that were bidden, are the Apostles; they who, being before bidden, are now invited to come in, are the people of Israel, who had before been bidden through the Law to the glories of eternity. To the Apostles therefore it belonged to remind those whom the Prophets had invited. Those sent with the second injunction are the Apostolic men their successors.
Or otherwise; The oxen are the glorious army of Martyrs, offered, like choice victims, for the confession of God; the fatlings are spiritual men, as birds fed for flight upon heavenly food, that they may fill others with the abundance of the food they have eaten.
For men are taken up with worldly ambition as with a farm; and many through covetousness are engrossed with trafficking.
By the street also is to be understood the time of this world, and they are therefore bid to go to the crossings of the streets, because the past is remitted to all.
Or; The wedding garment is the grace of the Holy Spirit, and the purity of that heavenly temper, which taken up on the confession of a good enquiry is to be preserved pure and unspotted for the company of the kingdom of heaven.
For to invite all without exception is a courtesy of public benevolence; but out of the invited or called, the election will be of worth, by distinction of merit.
(Hom. lxix.) Forasmuch as He had said, And it shall be given to a nation bringing forth the fruits thereof, He now proceeds to show what nation that is.
These occupations seem to be entirely reasonable; but we learn hence, that however necessary the things that take up our time, we ought to prefer spiritual things to every thing beside. But it seems to me that they only pretended these engagements as a cloak for their disregard of the invitation.
But not even so do these become better men nor more gentle, than which what can be worse? For this again is a third accusation. The first that they killed the prophets; then the son; afterwards that even when they had slain Him, and were bidden unto the marriage of Him that was slain, by the Very one that was slain, they come not, but feign excuses, yokes of oxen, and pieces of ground, and wives. And yet the excuses seem to be reasonable; but hence we learn, though the things which hinder us be necessary, to set the things spiritual at a higher price than all.
"How then do some bring forward marriages, others yokes of oxen? these things surely are of want of leisure."
By no means, for when spiritual things call us, there is no press of business that has the power of necessity.
He sent his servant, without doubt Moses, by whom He gave the Law, to those who had been invited. But if you read servants as most copies have, it must be referred to the Prophets, by whom they were invited, but neglected to come. By the servants who were sent the second time, we may better understand the Prophets than the Apostles; that is to say, if servant is read in the first place; but if 'servants,' then by the second servants are to be understood the Apostles;
The dinner that is prepared, the oxen and the fatlings that are killed, is either a description of regal magnificence by the way of metaphor, that by carnal things spiritual may be understood; or the greatness of the doctrines, and the manifold teaching of God in His law, may be understood.
When He was doing works of mercy, and bidding to His marriage-feast, He was called a man; (homini regi) now when He comes to vengeance, the man is dropped, and He is called only a King.
By His armies we understand the Romans under Vespasian and Titus, who having slaughtered the inhabitants of Judæa, laid in ashes the faithless city.
For the Gentile nation was not in the streets, but in the crossings of the streets.
For there is an infinite difference among the Gentiles themselves; some are more prone to vice, others are endowed with more incorrupt and virtuous manners.
Or; The marriage garment is the commandments of the Lord, and the works which are done under the Law and the Gospel, and form the clothing of the new man. Whoso among the Christian body shall be found in the day of judgment not to have these, is straightway condemned. He saith unto him, Friend, how camest thou in hither, not having a wedding garment? He calls him friend, because he was invited to the wedding as being a friend by faith; but He charges him with want of manners in polluting by his filthy dress the elegance of the wedding entertainment.
For in that day there will be no room for blustering manner, nor power of denial, when all the Angels and the world itself are witnesses against the sinner.
By a metaphor taken from the body, there shall be weeping and gnashing of teeth, is shown the greatness of the torments. The binding of the hands and feet also, and the weeping of eyes, and the gnashing of teeth, understand as proving the truth of the resurrection of the body.
And because in the marriage and supper the chief thing is the end and not the beginning, therefore He adds, For many are called, but few chosen.
(Vers. 4, 5.) He sent other servants again, saying: Tell those who are invited: Behold, I have prepared my dinner: my oxen and fatted cattle have been slaughtered, and everything is ready: come to the wedding feast. But they disregarded him. The servants who were sent the second time are better understood as prophets than apostles, if the word 'servant' is written above. But if you read 'servants' in the same place, then the second servants should be understood as apostles. The prepared dinner, the oxen, and the slaughtered fatted cattle either describe the riches of the kingdom using a metaphor, so that the spiritual may be understood from the carnal, or certainly the greatness of doctrine and the richness of God's teaching can be perceived.
(de Cons. Ev. ii. 71.) This parable is related only by Matthew. Luke gives one like it, but it is not the same, as the order shows.
Otherwise; When the resurrection of the saints shall be, then the life, which is Christ, shall revive man, swallowing up his mortality in its own immortality. For now we receive the Holy Spirit as a pledge of the future union, but then we shall have Christ Himself more fully in us.
When the servants were sent to call them, they must have been invited before. Men have been invited from the time of Abraham, to whom was promised Christ's incarnation.
whom He sent when He said unto them, Go not into the way of the Gentiles, but rather go to the lost sheep of the house of Israel. (Mat. 10:5.)
When therefore the Lord bade the Apostles, Go ye and preach, saying, The kingdom of heaven is at hand, it was the same message as is here given, I have prepared my dinner; i. e. I have set out the table of Scripture out of the Law and the Prophets.
Otherwise; He says oxen and fatlings, not as though the oxen were not fatted, but because all the oxen were not fat. Therefore the fatlings denote the Prophets who were filled with the Holy Spirit; the oxen those who were both Priests and Prophets, as Jeremiah and Ezekiel; for as the oxen are the leaders of the herd, so also the Priests are leaders of the people.
That He says, And all things are now ready, means, that all that is required to salvation is already filled up in the Scriptures; there the ignorant may find instruction; the self-willed may read of terrors; he who is in difficulty may there find promises to rouse him to activity.
(non occ. sed vid. Gloss. ord.) Or He says, All things are now ready which belong to the mystery of the Lord's Passion, and our redemption. He says, Come to the marriage, not with your feet, but with faith, and good conduct. But they made light of it; why they did so He shows when He adds, And they went their way, one to his farm, another to his merchandize.
Or otherwise; When we work with the labour of our hands, for example, cultivating our field or our vineyard, or any manufacture of wood or iron, we seem to be occupied with our farm; any other mode of getting money unattended with manual labour is here called merchandize. O most miserable world! and miserable ye that follow it! The pursuits of this world have ever shut men out of life.
Or, by the business of a farm, He denotes the Jewish populace, whom the delights of this world separated from-Christ; by the excuse of merchandize, the Priests and other ministers of the Temple, who, coming to the service of the Law and the Temple through greediness of gain, have been shut out of the faith by covetousness. Of these He said not, 'They were filled with envy,' but They made light of it. For they who through hate and spite crucified Christ, are they who were filled with envy; but they who being entangled in business did not believe on Him, are not said to have been filled with envy, but to have made light of it. The Lord is silent respecting His own death, because He had spoken of it in the foregoing parable, but He shows forth the death of His disciples, whom after His ascension the Jews put to death, stoning Stephen and executing James the son of Alphæus, for which things Jerusalem was destroyed by the Romans. And it is to be observed, that anger is attributed to God figuratively and not properly; He is then said to be angry when He punishes.
The Roman army is called God's army; because The earth is the Lord's, and the fulness thereof; (Ps. 24:1.) nor would the Romans have come to Jerusalem, had not the Lord stirred them thither.
Or; The streets are all the professions of this world, as philosophy, soldiery, and the like. And therefore He says, Go out into the crossings of the streets, that they may call to the faith men of every condition. Moreover, as chastity is the way that leads to God, so fornication is the way that leads to the Devil; and so it is in the other virtues and vices. Thus He bids them invite to the faith men of every profession or condition.
The King came in to see the guests; not as though there was any place where He is not; but where He will look to give judgment, there He is said to be present; where He will not, there He seems to be absent. The day of His coming to behold is the day of judgment, when He will visit Christians seated at the board of the Scriptures.
Or, it points to the difference of punishment inflicted on sinners. Outer darkness being the deepest, inward darkness the lesser, as it were the outskirts of the place.
Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.
That is, the whole sacrament of the human dispensation is completed and closed. But they which, were bidden, (Rom. 10:3.) that is, the Jews, were not worthy, because, ignorant of the righteousness of God, and going about to establish their own righteousness, they have not submitted themselves to the righteousness of God. The Jewish nation then being rejected, the Gentile people were taken in to the marriage-feast; whence it follows, Go ye out into the crossings of the streets, and as many as ye shall find, bid to the wedding.
These are the errors of the Gentiles.
There follows: "But they neglected it and went away, one to his farm, another to his business." To go to a farm is to devote oneself immoderately to earthly labor; to go to business is to yearn for the profits of worldly activities. For when one person is intent on earthly labor and another is given over to the activities of this world, each refuses to consider the mystery of the Lord's incarnation and to live according to it—as if going off to a farm or to business, he declines to come to the king's wedding.
(Hom. in Ev. xxxviii. 2.) Here, by the wedding-feast is denoted the present Church; there, by the supper, the last and eternal feast. For into this enter some who shall perish; into that whosoever has once entered in shall never be put forth. But if any should maintain that these are the same lessons, we may perhaps explain that that part concerning the guest who had come in without a wedding garment, which Luke has not mentioned, Matthew has related. That the one calls it supper, the other dinner, makes no difference; for with the ancients the dinner was at the ninth hour, and was therefore often called supper.
(ubi sup.) G marriage feast for God the Son, when He joined Him to human nature in the womb of the Virgin. But far be it from us to conclude, that because marriage takes place between two separate persons, that therefore the person of our Redeemer was made up of two separate persons. We say indeed that He exists of two natures, and in two natures, but we hold it unlawful to believe that He was compounded of two persons. It is safer therefore to say, that the marriage feast was made by the King the Father for the King the Son when He joined to Him the Holy Church in the mystery of His incarnation. The womb of the Virgin Mother was the bride-chamber of this Bridegroom.
(ubi sup.) But because these who were first invited would not come to the feast, the second summons says, Behold, I have prepared my dinner.
(ubi sup.) By the oxen are signified the Fathers of the Old Testament; who by sufferance of the Law gored their enemies with the horn of bodily strength. By fatlings are meant fatted animals, for from 'alere', comes 'altilia,' as it were 'alitilia' or 'alita.' By the fatlings are intended the Fathers of the New Testament; who while they receive sweet grace of inward fattening, are raised by the wing of contemplation from earthly desires to things above. He says therefore, My oxen and my fallings are killed; as much as to say, Look to the deaths of the Fathers who have been before you, and desire some amendment of your lives.
(ubi sup.) It is to be observed, that in the first invitation nothing was said of the oxen or fatlings, but in the second it is announced that they are already killed, because Almighty God when we will not hear His words gives examples, that what we suppose impossible may become easy to us to surmount, when we hear that others have passed through it before us.
Whosoever then intent upon earthly business, or devoted to the actions of this world, feigns to be meditating upon the mystery of the Lord's Passion, and to be living accordingly, is he that refuses to come to the King's wedding on pretext of going to his farm or his merchandize. Nay often, which is worse, some who are called not only reject the grace, but become persecutors, And the remnant took his servants, and entreated them despitefully, and slew them.
(ubi sup.) Or, The armies of our King are the legions of His Angels. He is said therefore to have sent His armies, and to have destroyed those murderers, because all judgment is executed upon men by the Angels. He destroys those murderers, when He cuts off persecutors; and burns up their city, because not only their souls, but the body of flesh they had tenanted, is tormented in the everlasting fire of hell.
(ubi sup.) But when He sees that His invitation is spurned at, He will not have His Son's marriage-feast empty; the word of God will find where it may stay itself.
(ubi sup.) Or otherwise; In holy Scripture, way is taken to mean actions; so that the crossings of the ways we understand as failure in action, for they usually come to God readily, who have had little prosperity in worldly actions.
(ubi sup.) Or; He means that in this present Church there cannot be bad without good, nor good without bad. He is not good who refuses to endure the bad.
(ubi sup.) What ought we to understand by the wedding garment, but charity? For this the Lord had upon Him, when He came to espouse the Church to Himself. He then enters in to the wedding feast, but without the wedding garment, who has faith in the Church, but not charity.
(ubi sup.) The hands and feet are then bound by a severe sentence of judgment, which before refused to be bound from wicked actions by amendment of life. Or punishment binds them, whom sin had before bound from good works.
(ubi sup.) By inward darkness we express blindness, of heart; outer darkness signifies the everlasting night of damnation.
(ubi sup.) There shall gnash those teeth which here delighted in gluttony; there shall weep those eyes which here roamed in illicit desire; every member shall there have its peculiar punishment, which here was a slave to its peculiar vice.
(ubi sup.) For some never begin a good course, and some never continue in that good course which they have begun. Let each one's care about himself be in proportion to his ignorance of what is yet to come.
(interlin.) Answered, that is, meeting their evil thoughts of putting Him to death.
(interlin.) Or, All things are now ready, i. e. The entrance into the kingdom, which had been hitherto closed, is now ready through faith in My incarnation.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 22:5 depicts the apathetic response of the initial invitees to the king's wedding feast, illustrating a profound spiritual indifference to God's gracious invitation. Rather than embracing the honor and joy of the royal celebration, these individuals casually dismissed the summons, prioritizing their personal economic pursuits—their farms and merchandise—over the divine call, thereby highlighting the dangers of worldly preoccupation eclipsing spiritual readiness and commitment.
Context
Literary Context
Matthew 22:5 is an integral part of Jesus' Parable of the Wedding Feast, delivered to the chief priests and Pharisees in the temple, immediately following the parables of the Two Sons and the Wicked Tenants. These parables collectively serve as a powerful indictment against the religious leaders and the nation of Israel for their rejection of God's messengers and, ultimately, His Son. In this particular parable, the king represents God, the son is Jesus Christ, and the wedding feast symbolizes the blessings of the Kingdom of Heaven and salvation. The initial guests symbolize the Jewish people, specifically their leaders, who repeatedly rejected God's invitations extended through the prophets and John the Baptist, and would soon reject Jesus Himself. The verse highlights their dismissive attitude toward this ultimate invitation.
Historical & Cultural Context
In the ancient Near East, a royal wedding feast was an event of immense social and political significance. Invitations were highly esteemed, and attendance was expected as a mark of honor and loyalty to the king. To refuse such an invitation, especially from a king, was not merely impolite but a grave insult, potentially interpreted as an act of disloyalty or rebellion. The act of sending servants to gather guests was customary, often with an initial invitation followed by a second summons when the feast was ready. The mention of "farm" (agrós) and "merchandise" (emporía) reflects common, legitimate daily occupations in an agrarian and mercantile society. However, these activities, when prioritized over a royal summons, underscore a deep-seated value system that placed personal gain and worldly affairs above honor, relationship, and divine decree. This context amplifies the severity of the guests' casual dismissal, revealing a profound lack of respect for the king's authority and generosity.
Key Themes
Matthew 22:5 contributes significantly to several overarching themes within Matthew's Gospel and the broader biblical narrative. Foremost is the theme of Divine Invitation and Human Response. God consistently extends grace and opportunity, but humanity often responds with indifference, as seen in this verse, or outright hostility. This verse specifically highlights Spiritual Apathy and Worldly Preoccupation as significant barriers to entering God's kingdom. The guests' prioritization of their daily work over the king's feast serves as a stark warning against allowing temporal concerns to eclipse eternal ones, echoing Jesus' teaching in Matthew 6:33. The verse also subtly introduces the theme of Consequences of Rejection, as the parable later reveals the severe repercussions for those who scorn the king's invitation, leading to the invitation being extended to others (Matthew 22:8-10).
Exposition and Analysis
Key Word Analysis
This word signifies a profound lack of care, neglect, or disregard. It's not necessarily active hostility but a dangerous indifference, a casual dismissal of something important. In this context, it speaks to the guests' contemptuous attitude towards the king's gracious and honorable invitation, treating it as trivial or bothersome rather than a privilege.
Literally meaning "field," this term refers to agricultural land or a piece of ground, often implying a rural dwelling or hamlet. It represents the daily labor, sustenance, and foundational economic activity for many in that society. Its mention here signifies the guests' preoccupation with their basic needs and earthly livelihoods.
This word denotes "traffic" or "business," referring to commercial activity, trade, and the pursuit of wealth. It represents the more entrepreneurial and profit-driven aspects of worldly engagement. Coupled with "farm," it paints a comprehensive picture of individuals consumed by their material and financial pursuits.
Verse Breakdown
"But they made light of [it],"
This opening phrase immediately sets a tone of dismissiveness and apathy. The "it" refers to the king's invitation, highlighting the guests' profound lack of respect or concern for such a significant summons. Their reaction is not one of polite refusal or legitimate inability, but rather a casual, almost contemptuous, disregard for the king's honor and the feast's importance.
"and went their ways,"
This clause emphasizes the guests' immediate and decisive action of turning away from the invitation. It suggests a determined movement towards their own priorities, indicating that their worldly engagements were not merely distractions but chosen paths that actively drew them away from the king's call.
"one to his farm,"
This specifies the first reason for their departure. The "farm" represents the foundational, everyday labor and economic security. For this guest, the demands of agricultural work, or perhaps the desire for its fruits, superseded the royal invitation, illustrating how even legitimate daily responsibilities can become idols when they displace God's call.
"another to his merchandise:"
This provides the second reason, pointing to commercial endeavors and the pursuit of profit. This guest's focus on business and wealth accumulation demonstrates how the desire for material gain can blind individuals to spiritual opportunities and responsibilities, leading them to neglect the most significant invitations.
Literary Devices
The verse employs several powerful literary devices. Parable is the overarching literary form, using an earthly story to convey a heavenly truth about the Kingdom of God and human response. Within this parable, Symbolism is evident: the king symbolizes God, the wedding feast represents the blessings of salvation and fellowship with God, and the guests symbolize those invited to partake in these blessings. The "farm" and "merchandise" are symbolic of worldly pursuits and material preoccupations that distract from spiritual priorities. Furthermore, there is a subtle Irony in the guests' actions. They are invited to a grand, honorable, and joyous royal feast—an event of immense social standing and pleasure—yet they choose instead to return to their mundane, often arduous, daily labors. This highlights the spiritual blindness that prioritizes the temporal and fleeting over the eternal and truly fulfilling.
Theological and Thematic Connections
Matthew 22:5 profoundly underscores the biblical theme of humanity's persistent tendency to prioritize temporal concerns over eternal realities. It reveals a dangerous spiritual apathy that treats God's gracious invitation with indifference, rather than the reverence and urgency it deserves. This rejection is not always outright rebellion but often a subtle, insidious neglect born of preoccupation with the mundane. The verse serves as a stark reminder that God's kingdom demands our primary allegiance, and anything that supplants that—even legitimate daily activities—can become an idol leading to spiritual forfeiture. It highlights the tension between the demands of the world and the call of God, urging listeners to consider where their true treasures lie and what they truly value.
Reflection and Application
Matthew 22:5 serves as a timeless mirror, inviting us to critically examine our own lives and priorities. In our modern, fast-paced world, the "farm" and "merchandise" have taken on new forms—demanding careers, endless entertainment, social media, material accumulation, and the relentless pursuit of personal comfort or success. This verse challenges us to ask whether we, too, are "making light" of God's ongoing invitations: His call to worship, to serve, to study His Word, to engage in fellowship, or to share the Gospel. Are we allowing the legitimate, yet often consuming, demands of daily life to overshadow our spiritual growth and commitment to Christ? The parable reminds us that spiritual indifference, while perhaps less overtly sinful than outright rebellion, is equally detrimental, leading to a forfeiture of the abundant life God offers. Our response to God's grace reveals the true state of our hearts and determines our participation in His eternal feast.
Questions for Reflection
FAQ
What does it mean that "they made light of it"?
The phrase "made light of it" (Greek: ameléō) signifies a profound lack of care, neglect, or disregard. It's not necessarily an active, hostile rejection, but rather a casual, almost contemptuous, dismissal of something important. In the context of Matthew 22:5, it means the invited guests treated the king's honorable and gracious invitation to his son's wedding feast as trivial, unimportant, or bothersome. They showed no respect for the king's authority or generosity, choosing instead to prioritize their own mundane affairs. This highlights a dangerous spiritual apathy that can lead to missing out on divine blessings.
Why are "farm" and "merchandise" specifically mentioned as distractions?
"Farm" (agrós) and "merchandise" (emporía) represent the two primary economic activities in ancient agrarian and mercantile societies. The farm symbolizes daily labor, sustenance, and basic livelihood, while merchandise represents business, trade, and the pursuit of wealth. These are not inherently evil activities; they are legitimate aspects of daily life. However, their specific mention here underscores how even legitimate worldly pursuits can become ultimate distractions when they eclipse God's call. They symbolize the common human tendency to prioritize material security, personal gain, and the demands of daily life over spiritual opportunities and the divine invitation, illustrating that anything that takes precedence over God can become an idol. Jesus Himself warned about the dangers of serving two masters in Matthew 6:24.
Is it wrong for Christians to work or own a business, given this verse?
No, this verse does not condemn work or business in themselves. The Bible consistently affirms the value of diligent labor and responsible stewardship (e.g., Proverbs 6:6-11, 1 Thessalonians 4:11-12). The issue in Matthew 22:5 is not the activities themselves, but the guests' prioritization of these activities over a clear, divine invitation. Their sin was spiritual apathy and a lack of regard for the king's honor, allowing worldly concerns to consume their attention and commitment. The lesson is about the danger of allowing anything—even good and necessary things—to become an idol or a distraction that prevents us from responding to God's call and participating in His kingdom. Our work should be done as unto the Lord (Colossians 3:23).
Christ-Centered Fulfillment
Matthew 22:5, in its portrayal of the invited guests' apathetic rejection of the king's feast, finds profound Christ-centered fulfillment in the historical and ongoing response to Jesus Christ. The "king's son" for whom the feast is prepared is unequivocally Jesus, the Messiah, whose coming inaugurated the Kingdom of God. The initial invitation, scorned by those who prioritized their "farms" and "merchandise," powerfully foreshadows Israel's widespread rejection of Jesus during His earthly ministry. Despite Jesus' gracious and persistent calls to repentance and faith, many, especially the religious leaders, were too preoccupied with their own traditions, power, and worldly concerns to recognize or accept Him as the promised Savior (John 1:11). This rejection, as depicted in the parable, ultimately led to the gospel invitation being extended beyond Israel to the Gentiles, fulfilling prophecies of a worldwide salvation (Acts 13:46-47). Thus, the "wedding feast" culminates in the ultimate union of Christ and His Church, the "marriage supper of the Lamb" in Revelation, to which all are now invited through faith in Him (Revelation 19:7-9). Matthew 22:5, therefore, serves as a poignant reminder of the cost of neglecting Christ's invitation and the boundless grace that subsequently extended the offer to all who would come.